Crucified Star Wars Stormtrooper hangs in London Anglican church: Daily Mail

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You can read about this abomination in a London Anglican church here.

I can’t believe the 50 or so London Anglo-Catholic parishes, only a few of which are in the pseudo-Ordinariate of ‘Alternative Episcopal Oversight’, would rather be in union with these people and under their new Female Archbishop, than in union with Rome. If they continue like this they should replace “Anglo-Catholic” with “Protestant-Lite”: After all are they not in a Protestant church?

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12 Responses to Crucified Star Wars Stormtrooper hangs in London Anglican church: Daily Mail

  1. David says:

    Of course they are Protestants, & happy to be so as they can ‘pick & mix’ their liturgy & spirituality without having to acknowledge any real ecclesiastical authority. The Reformation is over in the UK, those remaining in the CofE are clearly choosing not to be Catholics. Whilst extending warm welcome to those Anglicans who find themselves dissatisfied with their church, & the Ordinariate is well placed to do tha, we have to respect their choice & ook to our own salvation.

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    • Howard says:

      The Protestants I grew up with would have been outraged by this … just like they would have been outraged by the “puppet masses” which, sadly, have also been real.

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      • Simon Dennerly says:

        I would say the Anglican Communions ‘Board Church’ position allowed for the cancer that is Modernist Liberal Christianity to do things like this.

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  2. Rev22:17 says:

    From the OP: After all are they not in a Protestant church?

    Actually, NO. The magisterium of the Catholic Church does NOT regard the Anglican Communion as a Protestant body, primarily because the Anglican Schism was political rather than theological. It’s certainly true that Protestant theological influences infiltrated the Church of England after the schism, and indeed formed the basis by which Pope Leo XIII declared that “ordinations carried out according to the Anglican rite have been, and are, absolutely null and utterly void.” (apostolic letter Apostolicae curae, 13 September 1896). However, the Second Vatican Council was careful to distinguish between Protestant bodies and the churches of the Anglican Communion in the decree Unitatis redintegratio on ecumenism. Here is the relevant number (boldface added).

    13. We now turn our attention to the two chief types of division as they affect the seamless robe of Christ.

    The first divisions occurred in the East, when the dogmatic formulae of the Councils of Ephesus and Chalcedon were challenged, and later when ecclesiastical communion between the Eastern Patriarchates and the Roman See was dissolved.

    Other divisions arose more than four centuries later in the West, stemming from the events which are usually referred to as “The Reformation.” As a result, many Communions, national or confessional, were separated from the Roman See. Among those in which Catholic traditions and institutions in part continue to exist, the Anglican Communion occupies a special place.

    Thus, the position of the magisterium of the Catholic Church is clear.

    Norm.

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    • Simon Dennerly says:

      Norm that “Catholic traditions and institutions in part continue to exist” (special emphasis on “in part”) does not disprove the Protestantism- who you are in union with is a statement of your own belief- London Anglo-Catholics are in union with Protestants (both ‘orthodox’ and Liberal) that reject their beliefs than with a 1.2 billion strong church of Catholics.

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      • EPMS says:

        What is the “Board Church” position? Anti-Lapidarianism? Or did you mean “Broad Church”?

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      • Rev22:17 says:

        The present state of Christendom is not a Catholic-Protestant duality that excludes all other possibilities. By way of example, the churches of the Orthodox Communion, the ancient oriental churches, the churches of the Union of Utrecht, and the churches of the Union of Scranton are neither Catholic nor Protestant. Rather, each is in its own category.

        The same is true of the Anglican Communion — in its own category. In the Vatican’s official view, the Anglican Communion is neither Catholic nor Protestant.

        Norm.

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      • tbako says:

        That is an incredibly tendentious reading of UR. Nowhere does the passage quoted above mean that the Anglican Communion is “neither Catholic, nor Protestant.” It just means that it’s a Protestant body that retains some Catholic elements, generally more than many other Protestants.

        The Episcopalians, for instance, whose denomination was for the longest time known as the Protestant Episcopal Church of the USA, must have clearly missed the memo from the Norm Magisterium.

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      • Rev22:17 says:

        I’m well aware that the denomination now known in this country as The Episcopal Church (TEC) included the word “Protestant” in its official title at its founding — which occurred when Protestant influences in the Church of England were at their strongest — and retained it until a few decades ago. However, I’m not aware of any other province of the Anglican Communion that included the word “Protestant” in its official name or that regarded itself as being Protestant. I’m not eager to label a whole denomination based upon the actions of one of its subunits, especially when the magisterium of the Catholic Church has rejected that label.

        Norm.

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      • Simon Dennerly says:

        Norm you have to provide stronger evidence for your claim than what you have- The C of E have not exactly been closet Anglo-Catholics for their existence.

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    • William Tighe says:

      The Catholic magisterium is no more authoritative on matters of historical fact (e.g., the Protestant character of the Church of England) than it is on matters of scientific fact or speculation (e.g., the claim that climate change is a consequence of human activity). This is not to deny that if, say, a reevaluation of “the Question of Anglican Orders” were to be formally undertaken, and, hypothetically, the conclusion were reached that the so-called “Dutch Touch” had rendered the status of such Orders as probably valid in some cases, such that ordinations sub conditione were to be conferred on convert Anglican clergy regularly in the future, such a formal conclusion would become binding and obligatory. As things now stand, however, in the case of evaluating Anglicanism, it makes more sense to state “the current position” rather than “magisterium” tout court since anyone with historical knowledge will be aware of two things: (1) that the “magisterial stance” of the Catholic Church from 1559 to 1959 and beyond was that Anglican “ecclesial communities” were in fact Protestant bodies, and (2) that the passing remarks of Vatican II and of Paul VI were expressions of opinion, in the case of Vatican II from from anything like definitions and in the case of Paul VI not much more than uninformed, if amicable, bloviations.

      Norm has made it clear again and again over the years that he regards any statement, or almost any, of a pope or (especially) an ecumenical council as having in some sense “magisterial authority,” however passingly made, however lacking in theological or (as in the case of the status of Anglican bodies) historical foundation – but it seems to me that this form of “creeping magisterialism” is at least as deplorable as the “creeping infallibilism” that it was once the wont of liberal Catholics to deplore.

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